Img. ID: 39624
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Fig. 1: On the way to anoint Solomon Former front or back woodcut flyleaf MunichAshkenazi Siddur-Maḥzor olim BSB Cod.hebr. 69 (Munich, SGS Inv. No. 171523) |
Fig. 2: On the way to anoint Solomon S. Fridolin, Schatzbehalter der wahren Reichtümer des Heils, fig. 80 Nuremberg, 1491 BSB Rar. 293, fol. 151r |
Formerly front or back flyleaf in BSB, Cod.hebr. 69; currently SGS, Inv. No. 171523. It appears in the text of the Schatzbehalter, fig. 80.This woodcut was attributed to BSB, Cod.hebr. 16 (Hernad 1990, 119), according to an inscription in plummet written on the back of this print, but its size corresponds to that of our manuscript.
In the centre of the scene Solomon, between the High Priest Zadok on his right and Nathan the prophet on his left, is riding towards the Gihon, where Zadok will anoint Solomon as the new King. Solomon and Zadok are on horseback, Nathan on a mule. This is contrary to the Bible (I Kings 1:38), which states explicitly that Solomon should ride David’s mule. They are accompanied by many people leaving the city, represented by a building and a gate. The people are playing trumpets and waving standards, some with the German imperial eagle (Bellm 1962:34).
Formerly front or back flyleaf in BSB, Cod.hebr. 69; currently SGS, Inv. No. 171523. It appears in the text of the Schatzbehalter, fig. 80.This woodcut was attributed to BSB, Cod.hebr. 16 (Hernad 1990, 119), according to an inscription in plummet written on the back of this print, but its size corresponds to that of our manuscript.
In the centre of the scene Solomon, between the High Priest Zadok on his right and Nathan the prophet on his left, is riding towards the Gihon, where Zadok will anoint Solomon as the new King. Solomon and Zadok are on horseback, Nathan on a mule. This is contrary to the Bible (I Kings 1:38), which states explicitly that Solomon should ride David’s mule. They are accompanied by many people leaving the city, represented by a building and a gate. The people are playing trumpets and waving standards, some with the German imperial eagle (Bellm 1962:34).
With frame: 311 x 248 mm.
This scene, entitled Von der erbermlichen Aussfurung unsers Herren (On the pitiful fortune of our Lord), relating to the anointing of King Solomon (BSB, Rar. 293, fol. 151r), belongs to the 76th-80th responses (Gegenwürfe), which deal with several Old and New Testament stories of being led into the way of salvation. Referring to I Kings 1:32-49, the text accompanying the image compares Solomon on his way to be anointed to that of Christ in his Passion, making parallels between different episodes of both stories, for example: Solomon's gold crown and Christ’s crown of thorns; or the High Priest Zadok and the prophet Nathan flanking Solomon and the two thieves flanking Christ in the crucifixion, Desmas, the penitent one and Yesmas, the impenitent; Solomon’s enemies, Adonijah, Joab and Abiathar fearing his kingship allude to Christ’s enemies, the Jews, who are delighted by his crucifixion. This, according to Fridolin, is their gratitude for his legacy and great majesty demonstrated to them in the past. It seems, therefore, that this kind of anti-typology also played a prefigurative role, which is emphasised by Fridolin in his discussion on the image of Solomon.
This scene, entitled Von der erbermlichen Aussfurung unsers Herren (On the pitiful fortune of our Lord), relating to the anointing of King Solomon (BSB, Rar. 293, fol. 151r), belongs to the 76th-80th responses (Gegenwürfe), which deal with several Old and New Testament stories of being led into the way of salvation. Referring to I Kings 1:32-49, the text accompanying the image compares Solomon on his way to be anointed to that of Christ in his Passion, making parallels between different episodes of both stories, for example: Solomon's gold crown and Christ’s crown of thorns; or the High Priest Zadok and the prophet Nathan flanking Solomon and the two thieves flanking Christ in the crucifixion, Desmas, the penitent one and Yesmas, the impenitent; Solomon’s enemies, Adonijah, Joab and Abiathar fearing his kingship allude to Christ’s enemies, the Jews, who are delighted by his crucifixion. This, according to Fridolin, is their gratitude for his legacy and great majesty demonstrated to them in the past. It seems, therefore, that this kind of anti-typology also played a prefigurative role, which is emphasised by Fridolin in his discussion on the image of Solomon.